veditabboveditabba-, Adj.: should be known. A gerundive of the verb vid-, to know. Nom.Sg.m. = veditabbo.

viññūhi viññū-, Adj.: wise, learned, intelligent. Derived from the verb ñā- (to know) with the prefix vi- (adding emphasis). Ins.Pl.m. = viññūhi. The form viññūhī, as seen in the verse, is due to euphonic combination viññūhi + iti = viññūhī ti.

The Dhamma is to be understood individually be the wise ones (paccattaṃ veditabbo viññūhi). Nobody can reach the Nirvana passively, just by praying or reading books. Everybody must individually practice it and make an effort. Deep insight into the Dhamma is necessary for realizing the goal. That insight will not come by itself, we must strive for it hard. It can not be realized as a result of some help by an external force. Nobody can "enlighten" us, we must do the work for ourselves. Of course, to realize this and to be able to proceed on the path, certain amount of wisdom is required, for a fool will never realize these truths and act accordingly.

Last edited by Sekha on Fri May 07, 2010 11:17 pm, edited 1 time in total.

Dukkhanirodha wrote:akālikoakālika-, Adj.: immediate. The word kālika-, Adj. (gradual, slow, delayed; it is formed from the word kāla-, N.m., time) negated by the negative prefix a-

This is a translation that I recently heard Bhikkhu Bodhi discuss in his In the Buddha's Words lectures (which are not actually recent, but a year or two old). Someone asked him about the other common translation, which is timeless, and he confirmed that in his opinion immediate is the correct translation. (I guess some have interpreted a-kaliko as "not-time", hence timeless.)

Dukkhanirodha wrote:akālikoakālika-, Adj.: immediate. The word kālika-, Adj. (gradual, slow, delayed; it is formed from the word kāla-, N.m., time) negated by the negative prefix a-

This is a translation that I recently heard Bhikkhu Bodhi discuss in his In the Buddha's Words lectures (which are not actually recent, but a year or two old). Someone asked him about the other common translation, which is timeless, and he confirmed that in his opinion immediate is the correct translation. (I guess some have interpreted a-kaliko as "not-time", hence timeless.)

Mike

This is exactly how the Dhamma is being lost. Does it mean immediate? Does it mean eternal? Both? Neither? We will probably never know for sure.

Dukkhanirodha wrote:This is exactly how the Dhamma is being lost. Does it mean immediate? Does it mean eternal? Both? Neither? We will probably never know for sure.

Once the Buddha was asked what would lead to ‘the obscuration and disappearance of the good Dhamma’ ("saddhammassa sammosāya antaradhānāya"). He replied that there would be two things. "When the letters are wrongly pronounced and there is wrong interpretation of their meaning. For when the pronunciation is wrong, the interpretation will also be wrong" (Anguttara Nikaya I. 59).

But in this case, I personally like 'immediate' and 'timeless'. They have different meanings, but both apply to the Dhamma.

phassa does not signify physical impact, but is one of the 7 constant mental properties of consciousness cetasika and belongs to the group of mental constructions sankhāra-khandha In lists of both these categories it is generally mentioned first e.g. Dhs. 1: M. 9, due to its fundamental position in the cognitive process In M. 18 it is thus defined:;Dependent on the eye and the forms, visual-consciousness arises; the coming-together of the three is sense-contact; similarly stated in the case of the other 5 senses, including mind. In the dependent origination, it is conditioned by the six sense-sources and is a conditioning factor of feeling see: paticca-samuppāda, 6. Its relation to mind-and-body nāma-rūpa is described in D. 15, and its influence on feeling and wrong views, in D. 1 at the end. - It is one of the 4 nutriments āhāra, and the first factor in the pentad of sense-contact phassa-pañcamaka together with feeling, perception, intention and consciousness see Abh. St., p. 47ff.

Being a key function in the mind's contact with the world of objects and being a potential source of defilements, sense-contact is an important subject for reflective insight contemplation as succinctly formulated in many verses of the Sn.: 736/7, 778, 851, 870/72, 923.

alan wrote:Pronouncing some of theses words is a challenge...for instance, how to say that l with a dot underneath it?

I probably should have posted something about the pronunciation at the beginning, but here is a guide to go by:

Pali is a phonetic language. As such each letter has its own characteristic sound.

a is pronounced like u in butaa is pronounced like a in arti is pronounced like i in pinii is pronounced like i in machineu is pronounced like u in putuu is pronounced like u in rulee is pronounced like e in tenee is pronounced like a in fateo is pronounced like o in hotoo is pronounced like o in notek is pronounced like k in keyg is pronounced like g in get`n is pronounced like ng in ringc is pronounced like ch in richj is pronounced like j in jug~n is pronounced like gn in signor.t is pronounced like t in not.d is pronounced like d in hid.n is pronounced like n in hintp is pronounced like p in lipb is pronounced like b in ribm is pronounced like m in himy is pronounced like y in yardr is pronounced like r in ratl is pronounced like l in sellv is pronounced like v in viles is pronounced like s in sith is pronounced like h in hut.l is pronounced like l in felt.m is pronounced like ng in sing

The vowels e and o are always long, except when followed by a double consonant; e.g. ettha, o.t.tha.

The fifth consonant of each group is called a nasal.

There is no difference between the pronunciation of `n and .m. The former never stands at the end, but is always followed by a consonant of its group.

The dentals t and d are pronounced with the tip of the tongue placed against the front upper teeth.

The aspirates kh, gh, .th, .dh, th, dh, ph, bh, are pronounced with h sound immediately following; e.g., in blockhead, pighead, cat-head, log-head, etc., where the h in each is combined with the preceding consonant in pronunciation.

Feeling is one of the 7 mental properties inseparably associated with all consciousness whatever, see: nāma In the formula of the dependent origination paticcasamuppāda, feeling is the condition for the arising of craving tanhā The above-mentioned 5 kinds of feeling are enumerated amongst the 22 abilities indriya. - See M. 59; Contemplation of Feeling Vedanā Samyutta, by Nyanaponika Thera WHEEL 303/304.

Dashes kind-duh (kind of) run together -- Is this helpful? How can this be improved? Could someone add spaces for timing - and add capitals for accents? I think getting all the hi-mid-lo 'tones' could be a real problem... Is this even feasible?